让-保罗·萨特
没有固定的人性；我们是完全自由的，并对自己把自己造就成什么负责，而这种自由使我们恐惧。
定位
存在先于本质：人被判定为自由。
核心思想
- 存在先于本质
- 自欺（mauvaise foi）
- 介入（engagement）
影响
受影响于 9
伊曼努尔·康德
受其影响
Sartre agreed with Kant that freedom wills its own and others’ freedom, but held formal, universal principles too abstract to define action (L’existentialisme est un humanisme, 1946). J.-P. Sartre, L’existentialisme est un humanisme (lecture 1945, publ. 1946)
依据: 亦见于 InPhO · InPhO
伊曼努尔·康德 › 1724–1804
格奥尔格·威廉·弗里德里希·黑格尔
受其影响 ✓
In Being and Nothingness (1943) Sartre took up Hegel’s struggle for recognition between consciousnesses to describe being-for-others, while denying any reconciling totality. J.-P. Sartre, L’Être et le néant (1943), “L’existence d’autrui”; SEP “Jean-Paul Sartre”
格奥尔格·威廉·弗里德里希·黑格尔 › 1770–1831
卡尔·马克思
受其影响 ✓
In Search for a Method (1957) and Critique of Dialectical Reason (1960) Sartre called Marxism the philosophy of our time, seeking to ground it in individual praxis. J.-P. Sartre, Questions de méthode (1957); Critique de la raison dialectique I (1960); SEP “Jean-Paul Sartre”
卡尔·马克思 › 1818–1883
埃德蒙德·胡塞尔
受其影响 ✓
After studying Husserl in Berlin (1933–34), Sartre adopted intentionality but rejected the transcendental ego as superfluous in The Transcendence of the Ego (1936–37). J.-P. Sartre, La Transcendance de l’Ego (1936–37); “Une idée fondamentale de la phénoménologie de Husserl: l’intentionnalité” (1939); SEP “Jean-Paul Sartre”
埃德蒙德·胡塞尔 › 1859–1938
马丁·海德格尔
受其影响 ✓
Being and Nothingness (1943) reworked concepts from Heidegger’s Being and Time, among them being-in-the-world and the nothing, though Heidegger rejected Sartre’s humanist reading (Letter on Humanism, 1947). J.-P. Sartre, L’Être et le néant (1943); M. Heidegger, Brief über den Humanismus (1947); SEP “Jean-Paul Sartre”
马丁·海德格尔 › 1889–1976
西蒙娜·德·波伏瓦 影响了
受其影响 存在争议
Whether Beauvoir shaped Sartre’s ontology is disputed; K. and E. Fullbrook argue that She Came to Stay (1943) anticipated the conflict of consciousnesses in Being and Nothingness. K. Fullbrook and E. Fullbrook, Simone de Beauvoir and Jean-Paul Sartre: The Remaking of a Twentieth-Century Legend (1993); S. de Beauvoir, L’Invitée (1943); SEP “Simone de Beauvoir”
依据: 亦见于 InPhO · InPhO
影响了 ✓
In The Second Sex (1949) Beauvoir used Sartre’s ontology of the Other, transcendence and bad faith to describe how woman is constituted as man’s Other. S. de Beauvoir, Le Deuxième Sexe (1949); J.-P. Sartre, L’Être et le néant (1943); SEP “Simone de Beauvoir”
西蒙娜·德·波伏瓦 › 1908–1986
显示全部 (9)收起
勒内·笛卡尔
受其影响
Sartre took the cogito as the starting point of philosophy and in ‘Cartesian Freedom’ (1946) argued that Descartes conceived an absolute freedom but transferred it to God. J.-P. Sartre, “La liberté cartésienne” (1946), in Situations I (1947); L’existentialisme est un humanisme (1946); SEP “Jean-Paul Sartre”
依据: AI 草稿
勒内·笛卡尔 › 1596–1650
索伦·克尔凯郭尔
受其影响
At the UNESCO colloquium Kierkegaard vivant (1964) Sartre presented Kierkegaard as the ‘singular universal’, a subject whose existence cannot be absorbed into knowledge. J.-P. Sartre, “L’universel singulier”, in Kierkegaard vivant (1966); SEP “Søren Kierkegaard”
依据: 亦见于 InPhO · InPhO
索伦·克尔凯郭尔 › 1813–1855
艾梅·塞泽尔
受其影响
Sartre’s “Black Orpheus” (1948) quoted Césaire’s poems at length as the model of négritude as revolutionary poetry, in which surrealism, a European movement, is turned by a Black poet against Europe and the French language. J.-P. Sartre, “Orphée noir”, preface to L. S. Senghor (ed.), Anthologie de la nouvelle poésie nègre et malgache de langue française (1948)
依据: AI 草稿
艾梅·塞泽尔 › 1913–2008
影响了 3
罗兰·巴特
影响了 ✓
Barthes answered Sartre’s What Is Literature? (1948) by locating the writer’s commitment in écriture, the choice of a form of writing (Writing Degree Zero, 1953). R. Barthes, Le degré zéro de l’écriture (1953); La chambre claire (1980), dedicated to Sartre’s L’Imaginaire; J.-P. Sartre, Qu’est-ce que la littérature? (1948)
依据: 亦见于 Wikidata · Wikidata
罗兰·巴特 › 1915–1980
保罗·弗莱雷
影响了
Against “banking” education Freire cited Sartre’s formula from his essay on Husserl’s intentionality – consciousness and the world are “given at one stroke” – in Pedagogy of the Oppressed (1968, ch. 2). P. Freire, Pedagogy of the Oppressed (1968; English 1970), ch. 2; J.-P. Sartre, “Une idée fondamentale de la phénoménologie de Husserl: l’intentionnalité” (1939), Situations I
依据: AI 草稿
保罗·弗莱雷 › 1921–1997
刘易斯·R. 戈登
影响了 ✓
Gordon applied Sartre’s concept of bad faith to antiblack racism, as a flight from human freedom that treats Black people as things. L. R. Gordon, Bad Faith and Antiblack Racism (1995); Wikidata P737
依据: 亦见于 Wikidata · Wikidata
刘易斯·R. 戈登 › 1962年生
批评
受批评于 7
克洛德·列维-斯特劳斯
受其批评
In the last chapter of The Savage Mind (1962) Lévi-Strauss objected that Sartre’s dialectical reason privileges history and the modern subject, treating other societies as less dialectical. C. Lévi-Strauss, La pensée sauvage (1962), ch. 9 “Histoire et dialectique”
依据: AI 草稿
克洛德·列维-斯特劳斯 › 1908–2009
莫里斯·梅洛-庞蒂
受其批评
In Adventures of the Dialectic (1955), chapter 5, Merleau-Ponty attacked Sartre’s ‘ultra-Bolshevism’ as resting on pure decision and ignoring the weight of history and institutions. M. Merleau-Ponty, Les aventures de la dialectique (1955), ch. 5 “Sartre et l’ultra-bolchevisme”; S. de Beauvoir, “Merleau-Ponty et le pseudo-sartrisme” (1955)
依据: AI 草稿
莫里斯·梅洛-庞蒂 › 1908–1961
阿尔贝·加缪
受其批评
Camus held that revolutions justifying murder in history’s name end in terror (The Rebel, 1951), and answered Sartre’s journal Les Temps modernes in an open letter (1952). A. Camus, L’Homme révolté (1951); “Lettre au directeur des Temps modernes”, Les Temps modernes 82 (Aug. 1952); J.-P. Sartre, “Réponse à Albert Camus”, ibid.
依据: AI 草稿
阿尔贝·加缪 › 1913–1960
艾丽丝·默多克
受其批评
Murdoch objected that Sartre’s solitary, choosing will in an empty world leaves out moral vision and the reality of other people (Sartre: Romantic Rationalist, 1953). I. Murdoch, Sartre: Romantic Rationalist (1953); The Sovereignty of Good (1970)
依据: AI 草稿
艾丽丝·默多克 › 1919–1999
弗朗茨·法农 受其影响影响了
受其影响
Sartre wrote the preface to Fanon’s The Wretched of the Earth (1961), taking up its argument that the colonised free themselves through the violence colonialism imposed on them, and addressing it to European readers. J.-P. Sartre, preface to F. Fanon, Les damnés de la terre (1961); Situations V (1964)
依据: AI 草稿
影响了 ✓
Fanon adapted Sartre’s account of the antisemite’s gaze that ‘makes’ the Jew (Réflexions sur la question juive, 1946) to Black experience (Peau noire, masques blancs, 1952). F. Fanon, Peau noire, masques blancs (1952); J.-P. Sartre, Réflexions sur la question juive (1946); SEP “Frantz Fanon”
受其批评
Fanon objected that Sartre’s ‘Black Orpheus’ (1948) reduced négritude to the ‘minor term’ of a dialectic, robbing Black experience of its own weight (Black Skin, White Masks, 1952). F. Fanon, Peau noire, masques blancs (1952), ch. 5 “L’expérience vécue du Noir”; J.-P. Sartre, “Orphée noir” (1948); SEP “Frantz Fanon”
依据: AI 草稿
弗朗茨·法农 › 1925–1961
米歇尔·福柯
受其批评
Foucault called Sartre’s Critique of Dialectical Reason ‘the magnificent and pathetic effort of a nineteenth-century man to think the twentieth century’ (interview, La Quinzaine littéraire, 1966). M. Foucault, interview with M. Chapsal, La Quinzaine littéraire 5 (May 1966), in Dits et écrits I
依据: AI 草稿
米歇尔·福柯 › 1926–1984
皮埃尔·布迪厄
受其批评
Bourdieu criticised Sartre’s ‘imaginary anthropology of subjectivism’, in which free consciousness creates meaning at each instant, setting the habitus against it (The Logic of Practice, 1980). P. Bourdieu, Le sens pratique (1980), Book I, ch. 2
依据: AI 草稿
皮埃尔·布迪厄 › 1930–2002
批评了 2
西格蒙德·弗洛伊德
批评了
Sartre argued that Freud’s censor, to repress a drive, must know it, so the unconscious only relocates bad faith; he proposed an existential psychoanalysis (Being and Nothingness, 1943). J.-P. Sartre, L’Être et le néant (1943), Part I, ch. 2.1; Part IV, ch. 2.1; SEP “Jean-Paul Sartre”
依据: AI 草稿
西格蒙德·弗洛伊德 › 1856–1939
列奥波德·塞达尔·桑戈尔
批评了
In “Black Orpheus”, his preface to Senghor’s anthology of new Black poetry (1948), Sartre hailed négritude as revolutionary poetry but called it an “anti-racist racism”, the weak moment of a dialectic destined to be overcome – the reading Fanon rejected. J.-P. Sartre, “Orphée noir”, preface to L. S. Senghor (ed.), Anthologie de la nouvelle poésie nègre et malgache de langue française (1948)
依据: AI 草稿
列奥波德·塞达尔·桑戈尔 › 1906–2001
作品
- 1943存在与虚无
自为与自在；他人的目光；自欺。
- 1946存在主义是一种人道主义
存在先于本质。
- 1960辩证理性批判
存在主义遇上马克思主义。
立场
Sartre’s existentialism begins with the formula “existence precedes essence”: there is no human nature given in advance, so each person is what they make of themselves. Consciousness (being-for-itself) is a kind of nothingness, always beyond what it is, unlike the solid being-in-itself of things. Hence we are “condemned to be free” and fully responsible. Most people flee this freedom in bad faith, pretending to be fixed roles or objects. The gaze of others turns us into objects, which makes relations with them a constant struggle. Later Sartre tried to unite existentialism with Marxism and insisted on the writer’s political engagement.
生平与背景
Sartre studied at the École normale supérieure in Paris; in 1929, preparing for the agrégation, which he passed first, he met the philosopher Simone de Beauvoir, his lifelong companion. He studied Husserl in Berlin, was a prisoner of war in 1940–41, and after the war founded the journal Les Temps modernes. As novelist, playwright and engaged intellectual he was a central figure of French public life; in 1964 he declined the Nobel Prize in Literature. With Beauvoir he drew young women, among them her former pupil Bianca Bienenfeld (later Lamblin), into their relationships; Lamblin’s memoir (1993) describes the harm this did her, and this conduct is now widely criticised.
其他主要作品
- Nausea (1938)
- Being and Nothingness (1943)
- Existentialism Is a Humanism (1946)
- Critique of Dialectical Reason (1960)
- The Words (1964)
出现在
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